Al-Qawl al-Mufid ala Kitab al-Tawhid — Volume 3 (القول المفيد على كتاب التوحيد) — Page 16

Arabic text · النص

Line-by-line translation · المعاني

الرَّابِعُ: مَا يَرْجِعُ لِلتَّنْزِيهِ الْمَحْضِ، وَلَا بُدَّ مِنْ تَضَمُّنِهِ ثُبُوتًا إِذْ لَا كَمَال فِي الْعَدَمِ الْمَحْضِ كَالْقُدُّوسِ، السَّلَامِ.

The fourth: what returns to pure transcendence, and it must include affirmation, since there is no perfection in pure non-existence, like the Holy, the Peace.

الْخَامِسُ: الِاسْمُ الدَّالُّ عَلَى جُمْلَةِ أَوْصَافٍ عَدِيدَةٍ كَالْمَجِيدِ الْعَظِيمِ، الصَّمَدِ، فَإِنَّ الْمَجِيدَ اتَّصَفَ بِصِفَاتٍ مُتَعَدِّدَةٍ مِنْ صِفَاتِ الْكَمَالِ، وَلَفْظُهُ يَدُلُّ عَلَى هَذَا فَإِنَّهُ مَوْضُوعٌ لِلسَّعَةِ وَالْكَثْرَةِ وَالزِّيَادَةِ.

The fifth: the name indicating a totality of numerous attributes like the Glorious, the Great, the Eternal Refuge, for the Glorious is characterized by multiple attributes of perfection, and its wording indicates this, for it is coined for breadth, abundance, and increase.

السَّادِسُ: صِفَةٌ تَحْصُلُ مِنْ اقْتِرَانِ أَحَدِ الِاسْمَيْنِ وَالْوَصْفَيْنِ بِالْآخَرِ، وَذَلِكَ قَدْرٌ زَائِدٌ عَلَى مُفْرَدَيْهِمَا نَحْوَ الْغَنِيِّ الْحَمِيدِ الْعَفُوِّ الْقَدِيرِ، الْحَمِيدِ الْمَجِيدِ.

The sixth: an attribute that results from the conjunction of one of the two names or descriptions with the other, and that is an amount additional to their singulars, like the Wealthy the Praiseworthy, the Forgiving the Powerful, the Praiseworthy the Glorious.

فَإِنَّ الْغَنِيَّ صِفَةُ كَمَالٍ، وَالْحَمْدُ كَذَلِكَ، وَاجْتِمَاعُ الْغِنَى مَعَ الْحَمْدِ كَمَالٌ آخَرُ.

For the Wealthy is an attribute of perfection, and praise is likewise, and the gathering of wealth with praise is another perfection.

ثُمَّ قَالَ ابْنُ الْقَيِّمِ: وَيَجِبُ أَنْ يُعْلَمَ هُنَا أُمُورٌ:

Then Ibn al-Qayyim said: It is necessary to know here some matters:

أَحَدُهَا: أَنَّ مَا يَدْخُلُ فِي بَابِ الْإِخْبَارِ عَنْهُ تَعَالَى أَوْسَعُ مِمَّا يَدْخُلُ فِي بَابِ أَسْمَائِهِ وَصِفَاتِهِ كَالشَّيْءِ، وَالْمَوْجُودِ وَالْقَائِمِ بِنَفْسِهِ فَإِنَّهُ يُخْبَرُ بِهِ عَنْهُ وَلَا يَدْخُلُ فِي أَسْمَائِهِ الْحُسْنَى وَصِفَاتِهِ الْعُلْيَا.

The first of them: that what enters into the chapter of informing about Him, the Exalted, is wider than what enters into the chapter of His names and attributes, like the Thing, the Existent, and the Self-Subsisting, for it is informed about Him by them, but they do not enter into His most beautiful names and highest attributes.

الثَّانِي: أَنَّ الصِّفَةَ إِذَا انْقَسَمَتْ إِلَى كَمَالٍ وَنَقْصٍ فَلَا تَدْخُلُ بِمُطْلَقِهَا فِي أَسْمَائِهِ كَالصَّانِعِ وَالْفَاعِلِ وَالْمُرِيدِ، فَلِذَا لَمْ يُطْلِقْ عَلَى نَفْسِهِ مِنْ هَذَا إِلَّا أَكْمَلَهُ فِعْلًا وَخَبَرًا كَقَوْلِهِ: «فَعَّالٌ لِمَا يُرِيدُ».

The second: that if an attribute is divided into perfection and deficiency, it does not enter in its absolute form into His names, like the Maker, the Doer, and the Willer, therefore He did not apply to Himself from this except the most perfect of it in action and report, as in His saying: 'Active for what He wills.'

الثَّالِثُ: لَا يَلْزَمُ مِنْ الْإِخْبَارِ عَنْهُ بِفِعْلٍ مُقَيَّدٍ أَنْ يُشْتَقَّ لَهُ مِنْهَا اسْمٌ، وَلِذَا غَلِطَ مَنْ سَمَّاهُ بِالْمُضِلِّ وَالْمَاكِرِ وَالْفَاتِنِ.

The third: it does not follow from informing about Him with a restricted action that a name be derived for Him from it, and therefore he erred who named Him the Misguider, the Schemer, and the Tempter.

الرَّابِعُ: أَنَّ أَسْمَاءَهُ الْحُسْنَى أَعْلَامٌ وَأَوْصَافٌ وَالْوَصْفُ بِهَا لَا يُنَافِي الْعَلَمِيَّةَ.

The fourth: that His most beautiful names are proper nouns and descriptions, and being described by them does not contradict being proper nouns.

الْخَامِسُ: أَنَّ الِاسْمَ مِنْ أَسْمَائِهِ لَهُ دَلَالَاتٌ، دَلَالَةٌ عَلَى الذَّاتِ وَالصِّفَةِ بِالْمُطَابَقَةِ، وَدَلَالَةٌ عَلَى أَحَدِهِمَا بِالتَّضَمُّنِ وَدَلَالَةٌ عَلَى الصِّفَةِ الْأُخْرَى بِاللُّزُومِ.

The fifth: that the name from His names has indications: an indication of the essence and the attribute by correspondence, an indication of one of them by inclusion, and an indication of the other attribute by implication.

السَّادِسُ: أَنَّ أَسْمَاءَهُ الْحُسْنَى لَهَا اعْتِبَارَانِ اعْتِبَارٌ مِنْ حَيْثُ الذَّاتِ، وَاعْتِبَارٌ مِنْ حَيْثُ الصِّفَاتِ فَهِيَ بِالِاعْتِبَارِ الْأَوَّلِ مُتَرَادِفَةٌ وَبِالِاعْتِبَارِ الثَّانِي مُتَبَايِنَةٌ.

The sixth: that His most beautiful names have two considerations: a consideration from the perspective of the essence, and a consideration from the perspective of the attributes, so they are synonymous by the first consideration and distinct by the second.

السَّابِعُ: أَنَّ مَا يُطْلَقُ عَلَيْهِ فِي بَابِ الْأَسْمَاءِ وَالصِّفَاتِ تَوْقِيفِيٌّ، وَمَا يُطْلَقُ عَلَيْهِ مِنْ الْأَخْبَارِ لَا يَجِبُ أَنْ يَكُونَ تَوْقِيفِيًّا كَالْقَدِيمِ وَالشَّيْءِ، وَالْمَوْجُودِ، وَالْقَائِمِ بِنَفْسِهِ.

The seventh: that what is applied to Him in the chapter of names and attributes is revelation-dependent, and what is applied to Him from reports does not have to be revelation-dependent, like the Ancient, the Thing, the Existent, and the Self-Subsisting.

الثَّامِنُ: أَنَّ الِاسْمَ إِذَا أُطْلِقَ جَازَ أَنْ يُشْتَقَّ مِنْهُ الْمَصْدَرُ وَالْفِعْلُ، فَيُخْبَرُ بِهِ عَنْهُ فِعْلًا وَمَصْدَرًا نَحْوَ السَّمِيعِ الْبَصِيرِ الْقَدِيرِ يُطْلَقُ عَلَيْهِ مِنْهُ السَّمْعُ وَالْبَصَرُ وَالْقُدْرَةُ وَيُخْبَرُ عَنْهُ بِالْأَفْعَالِ.

The eighth: that if the name is applied, it is permissible to derive from it the verbal noun and the verb, so it is informed about Him by it as a verb and a verbal noun, like the All-Hearing, the All-Seeing, the Powerful; it is applied to Him from it the hearing, the sight, and the power, and it is informed about Him by the actions.

Vocabulary · المفردات (18 verbs · 77 nouns)

• رَجَعَ — to relate to
• دَلَّ — to indicate
• اتَّصَفَ — to be characterized
• حَصَلَ — to occur
• قَالَ — to say
• وَجَبَ — to be necessary
• عَلِمَ — to know
• دَخَلَ — to enter
• أَخْبَرَ — to inform
• انْقَسَمَ — to be divided
• أَطْلَقَ — to apply
• أَرَادَ — to want
• لَزِمَ — to be necessary
• اشْتَقَّ — to derive
• غَلِطَ — to err
• سَمَّى — to name
• نَافَى — to contradict
• جَازَ — to be permissible
• رَابِع — fourth
• تَنْزِيه — transcendence
• مَحْض — pure
• تَضَمُّن — inclusion
• ثُبُوت — affirmation
• كَمَال — perfection
• عَدَم — non-existence
• قُدُّوس — holy
• سَلَام — peace
• خَامِس — fifth
• اسْم — name
• جُمْلَة — totality
• وَصْف — description
• عَدِيد — or with / numerous
• مَجِيد — glorious
• عَظِيم — great
• صَمَد — eternal refuge
• صِفَة — attribute
• مُتَعَدِّد — multiple
• لَفْظ — wording
• سَعَة — breadth
• كَثْرَة — abundance
• زِيَادَة — increase
• سَادِس — sixth
• اقْتِرَان — conjunction
• آخَر — other
• قَدْر — amount
• زَائِد — additional
• مُفْرَد — singular
• غَنِيّ — wealthy
• حَمِيد — praiseworthy
• عَفُوّ — forgiving
• قَدِير — powerful
• حَمْد — praise
• اجْتِمَاع — gathering
• أَمْر — matter
• بَاب — chapter
• إِخْبَار — informing
• شَيْء — thing
• مَوْجُود — existent
• قَائِم — self-subsisting
• نَفْس — self
• حُسْنَى — most beautiful
• عُلْيَا — highest
• ثَانِي — second
• نَقْص — deficiency
• مُطْلَق — absolute
• صَانِع — maker
• فَاعِل — doer
• مُرِيد — willer
• أَكْمَل — most perfect
• فِعْل — action
• خَبَر — report
• ثَالِث — third
• مُقَيَّد — restricted
• مُضِلّ — misguider
• مَاكِر — schemer
• فَاتِن — tempter
• عَلَم — proper noun
• عَلَمِيَّة — proper noun status
• دَلَالَة — indication
• ذَات — essence
• مُطَابَقَة — correspondence
• لُزُوم — implication
• اعْتِبَار — consideration
• مُتَرَادِف — synonymous
• مُتَبَايِن — distinct
• سَابِع — seventh
• تَوْقِيفِيّ — revelation-dependent
• قَدِيم — ancient
• ثَامِن — eighth
• مَصْدَر — verbal noun
• سَمِيع — The Hearer of all
• بَصِير — The Seer of all
• سَمْع — hearing
• بَصَر — sight
• قُدْرَة — power